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To Continue, now where were we...oh yes, here we are:

1 Peter 4:6-11

6. For for this cause was the gospel preached also to them that are
dead, that they might be judged according to men in the flesh, but live
according to God in the spirit.

6. In hoc enim et mortuis evangelizatus fuit (vel, praedicatum fuit
evangelium,) ut judicentur quidem secundum homines carne, vivant autem
secundum Deum spiritu.

7. But the end of all things is at hand: be ye therefore sober, and
watch unto prayer.

7. Porro omnium finis propinquus est: sobrii itaque estote, et
vigilantes ad precandum.

8. And above all things have fervent charity among yourselves: for
charity shall cover the multitude of sins.

8. Ante omnia vero charitatem inter vos intentam habentes; quia
charitas operiet multitudinem peccatorum.

9. Use hospitality one to another without grudging.

9. Invicem hospitales sine murmurationibus.

10. As every man hath received the gift, even so minister the same one
to another, as good stewards of the manifold grace of God.

10. Ut quisque aecepit donum, ministrantes illud inter vos, tanquam
boni dispensatores multiplicis gratiae Dei.

11. If any speak, let him speak as the oracles of God; if any man
minister, let him do it as of the ability which God giveth: that God in
all things may be glorified through Jesus Christ, to whom be praise and
dominion for ever and ever. Amen.

11. Siquis loquitur, loquatur tanquam eloquia Dei; siquis ministrat,
tanquam ex virtute quam suppeditat Deus; ut in omnibus glorificetur
Deus per Jesum Christum; cui est gloria et imperium in secula
seculorum. Amen.


6 For this cause was the gospel preached also to them that are dead,
or, He has been evangelized to the dead. We see in what sense he takes
the former passage in the third chapter, even that death does not
hinder Christ from being always our defender. It is then a remarkable
consolation to the godly, that death itself brings no loss to their
salvation. Though Christ, then, may not appear a deliverer in this
life, yet his redemption is not void, or without effect; for his power
extends to the dead. But as the Greek word is doubtful, it may be
rendered in the masculine, or in the neuter gender; but the meaning is
almost the same, that is, that Christ had been made known as a redeemer
to the dead, or that salvation had been made known to them by the
gospel. But if the grace of Christ once penetrated to the dead, there
is no doubt but that we shall partake of it when dead. We then set for
it limits much too narrow, if we confine it to the present life.

That they might be judged I omit the explanations of others, for they
seem to me to be very remote from the Apostle's meaning. This has been
said, as I think, by way of anticipation, for it might have been
objected, that the gospel is of no benefit to the dead, as it does not
restore them to life. Peter concedes a part of this objection, and yet
in such a way, that they are not deprived of the salvation obtained by
Christ. Therefore, in the first clause, when he says, "that they might
be judged in the flesh, according to men," it is a concession; and
"judged" means here, as often elsewhere, condemned; and flesh is the
outward man. So that the meaning is, that though according to the
estimation of the world the dead suffer destruction in their flesh, and
are deemed condemned as to the outward man, yet they cease not to live
with God, and that in their spirit, because Christ quickens them by his
Spirit.

But we ought to add what Paul teaches us in Romans 8:10, that the
Spirit is life; and hence it will be, that he will at length absorb the
relics of death which still cleave to us. The sum of what he says is,
that though the condition of the dead in the flesh is worse, according
to man, yet it is enough that the Spirit of Christ revives them, and
will eventually lead them to the perfection of life. [45]

7 But, or, moreover, the end of all things is at hand Though the
faithful hear that their felicity is elsewhere than in the world, yet,
as they think that they should live long, this false thought renders
them careless, and even slothful, so that they direct not their
thoughts to the kingdom of God. Hence the Apostle, that he might rouse
them from the drowsiness of the flesh, reminds them that the end of all
things was nigh; by which he intimates that we ought not to sit still
in the world, from which we must soon remove. He does not, at the same
time, speak only of the end of individuals, but of the universal
renovation of the world; as though he had said, "Christ will shortly
come, who will put an end to all things."

It is, then, no wonder that the cares of this world overwhelm us, and
make us drowsy, if the view of present things dazzles our eyes: for we
promise, almost all of us, an eternity to ourselves in this world; at
least, the end never comes to our mind. But were the trumpet of Christ
to sound in our ears, it would powerfully rouse us and not suffer us to
lie torpid.

But it may be objected and said, that a long series of ages has passed
away since Peter wrote this, and yet that the end is not come. My reply
to this is, that the time seems long to us, because we measure its
length by the spaces of this fleeting life; but if we could understand
the perpetuity of future life, many ages would appear to us like a
moment, as Peter will also tell us in his second epistle. Besides, we
must remember this principle, that from the time when Christ once
appeared, there is nothing left for the faithful, but with suspended
minds ever to look forward to his second coming. [46]

The watchfulness and the sobriety to which he exhorted them, belong, as
I think, to the mind rather than to the body. The words are similar to
those of Christ:

"Watch ye, for ye know neither the day nor the hour wherein the Son of
Man cometh." (Matthew 25:13.)

For as an indulgence in surfeiting and sleep renders the body unfit for
its duties, so the vain cares and pleasures of the world inebriate the
mind and render it drowsy.

By adding prayer, he points out an exercise especially necessary, in
which the faithful ought to be particularly occupied, since their whole
strength depends on the Lord; as though he had said, "Since ye are in
yourselves extremely weak, seek of the Lord to strengthen you." He yet
reminds them that they were to pray earnestly, not formally.

8 And above all things He commends charity or love as the first thing,
for it is the bond of perfection. And he bids it to be fervent, or
intense, or vehement, which is the same thing; for whosoever is
immoderately fervent in self-love, loves others coldly. And he commends
it on account of its fruit, because it buries innumerable sins, than
which nothing is more desirable. But the sentence is taken from
Solomon, whose words are found in Proverbs 10:12,

"Hatred discovers reproaches, but love covers a multitude of sins."

What Solomon meant is sufficiently clear, for the two clauses contain
things which are set in contrast the one with the other. As then he
says in the first clause that hatred is the cause why men traduce and
defame one another, and spread whatever is reproachful and
dishonorable; so it follows that a contrary effect is ascribed to love,
that is, that men who love one another, kindly and courteously forgive
one another; hence it comes that, willingly burying each other's vices,
one seeks to preserve the honor of another. [47] Thus Peter confirms
his exhortation, that nothing is more necessary than to cherish mutual
love. For who is there that has not many faults? Therefore all stand in
need of forgiveness, and there is no one who does not wish to be
forgiven.

This singular benefit love brings to us when it exists among us, so
that innumerable evils are covered in oblivion. On the other hand,
where loose reins are given to hatred, men by mutual biting and tearing
must necessarily consume one another, as Paul says (Galatians 5:15.)

And it ought to be noticed that Solomon does not say that only a few
sins are covered, but a multitude of sins, according to what Christ
declares, when he bids us to forgive our brethren seventy times seven,
(Matthew 18:22.) But the more sins love covers, the more evident
appears its usefulness for the wellbeing of mankind.

This is the plain meaning of the words. It hence appears how absurd are
the Papists, who seek to elicit from this passage their own
satisfactions, as though almsgiving and other duties of charity were a
sort of a compensation to God for blotting out their sins. [48] It is
enough to point out by the way their gross ignorance, for in a matter
so clear it would be superfluous to add many words.

9 Use hospitality, or, Be hospitable. After having generally exhorted
them to love one another, he specially mentions one of the duties of
love. At that time hospitality was commonly used, and it was deemed in
a manner a sacred kind of humanity, as we have stated elsewhere. He
then bids them mutually to exercise it, so that no one might require
more from others than what he himself was prepared to render. He adds,
without murmurings, for it is a rare example that one spends himself
and his own on his neighbor without any disparaging reflection. Then
the Apostle would have us to show kindness willingly and with a
cheerful mind.

10 As every one hath received He reminds us what we ought to bear in
mind when we do good to our neighbors; for nothing is more fitted to
correct our murmurings than to remember that we do not give our own,
but only dispense what God has committed to us. When therefore he says,
"Minister the gift which every one has received," he intimates that to
each had been distributed what they had, on this condition, that in
helping their brethren they might be the ministers of God. And thus the
second clause is an explanation of the first, for instead of ministry
he mentions stewardship; and for what he had said, "as every one hath
received the gift," he mentions the manifold graces which God variously
distributes to us, so that each might confer in common his own portion.
If then we excel others in any gift, let us remember that we are as to
this the stewards of God, in order that we may kindly impart it to our
neighbors as their necessity or benefit may require. Thus we ought to
be disposed and ready to communicate.

But this consideration is also very important, that the Lord hath so
divided his manifold graces, that no one is to be content with one
thing and with his own gifts, but every one has need of the help and
aid of his brother. This, I say, is a bond which God hath appointed for
retaining friendship among men, for they cannot live without mutual
assistance. Thus it happens, that he who in many things seeks the aid
of his brethren, ought to communicate to them more freely what he has
received. This bond of unity has been observed and noticed by heathens.
But Peter teaches us here that God had designedly done this, that he
might bind men one to another.

11 If any man speak As he had spoken of the right and faithful use of
gifts, he specifies two things as examples, and he has chosen those
which are the most excellent or the most renowned. The office of
teaching in the Church is a remarkable instance of God's favor. He then
expressly commands those called to this office to act faithfully;
though he does not speak here only of what we owe to men, but also of
what we owe to God, so that we may not deprive him of his glory.

He who speaks, then, that is, who is rightly appointed by public
authority, let him speak as the oracles of God; that is, let him
reverently in God's fear and in sincerity perform the charge committed
to him, regarding himself as engaged in God's work, and as ministering
God's word and not his own. For he still refers to the doctrine, that
when we confer any thing on the brethren, we minister to them by God's
command what he has bestowed on us for that purpose. And truly, were
all those who profess to be teachers in the Church duly to consider
this one thing, there would be in them much more fidelity and
devotedness. For how great a thing is this, that in teaching the
oracles of God, they are representatives of Christ! Hence then comes so
much carelessness and rashness, because the sacred majesty of God's
word is not borne in mind but by a few; and so they indulge themselves
as in a worldly stewardship.

In the meantime, we learn from these words of Peter, that it is not
lawful for those who are engaged in teaching to do anything else, but
faithfully to deliver to others, as from hand to hand, the doctrine
received from God; for he forbids any one to go forth, except he who is
instructed in God's word, and who proclaims infallible oracles as it
were from his mouth. He, therefore, leaves no room for human
inventions; for he briefly defines the doctrine which ought to be
taught in the Church. Nor is the particle of similitude introduced here
for the purpose of modifying the sentence, as though it were sufficient
to profess that it is God's word that is taught. This was, indeed,
commonly the case formerly with false prophets; and we see at this day
how arrogantly the Pope and his followers cover with this pretense all
their impious traditions. But Peter did not intend to teach pastors
such hypocrisy as this, to pretend that they had from God whatever
doctrine it pleased them to announce, but, he took an argument from the
subject itself, that he might exhort them to sobriety and meekness, to
a reverence for God, and to an earnest attention to their work.

If any man minister This second clause extends wider, it includes the
office of teaching. But as it would have been too long to enumerate
each of the ministerial works, he preferred summarily to speak of them
all together, as though he had said, "Whatever part of the burden thou
bearest in the Church, know that thou canst do nothing but what has
been given time by the Lord, and that thou art nothing else but an
instrument of God: take heed, then, not to abuse the grace of God by
exalting thyself; take heed not to suppress the power of God, which
puts forth and manifests itself in the ministry for the salvation of
the brethren." Let him then minister as by God's power, that is, let
him regard nothing as his own, but let him humbly render service to God
and his Church.

That God in all things may be glorified When he says, In all, the word
may be in the masculine or in the neuter gender; and thus men or gifts
may be meant, and both meanings are equally suitable. The sense is,
that God does not adorn us with his gifts, that he may rob himself and
make himself as it were an empty idol by transferring to us his own
glory, but that, on the contrary, his own glory may everywhere shine
forth; and that it is therefore a sacrilegious profanation of God's
gifts when men propose to themselves any other object than to glorify
God. He says through Jesus Christ, because whatever power we have to
minister, he alone bestows it on us; for he is the head, with which the
whole body is connected by joints and bindings, and maketh increase in
the Lord, according as he supplieth strength to every member.

To whom be praise, or glory. Some refer this to Christ; but the context
requires that it should be rather applied to God; for he confirms the
last exhortation, because God justly claims all the glory; and,
therefore, men wickedly take away from him what is his own, when they
obscure in anything, or in any part, his glory.
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[45] Whitby, Doddridge, and Mackight, regard the dead here as the dead
in sins, according to Ephesians 2:1. The first thus paraphrases what
follows, "That they might condemn their former life, and live a
better;" the second, "That they might be brought to such a state of
life as their carnal neighbors will look upon it as a kind of
condemnation and death;" and the third, "That although they might be
condemned, indeed, by men in the flesh, yet they might live eternally
by God in the Spirit." Beza, Hammond, and Scott, consider that the dead
were those already dead, that is, when the Apostle wrote, and even
before the coming of Christ, taking the dead in the same sense as in
the former verse: but they differ as to the clause which follows. The
two first interpret it as signifying the same as dying to sin and
living to God, a meaning which the former part of the clause can hardly
bear: but the view of Scott is, that the gospel had been preached to
those at that time dead, that they might be condemned by carnal men, or
in the flesh, as evildoers, but live to God through the Holy Spirit.
The only fault, perhaps, with this rendering is as to the word flesh,
which seems to mean here the same as flesh in 1 Peter 3:18, that is,
the body; and the word spirit is also in the same form, for Griesbach
in that verse regards the article to as spurious. Then the rendering
would be, "That they might be condemned in the flesh by men, but live
as to God through the Spirit." There are two previous instances of the
word spirit, when denoting the Holy Spirit, being without the article,
that is, in 1 Peter 1:2 and 22 It seems an objection, that the gospel
had been preached to them for this end, that they might be condemned to
die by wicked men; but this had been expressly stated before, in 1
Peter 2:21: "For even hereunto, (that is, suffering, mentioned in the
former verse) were ye called;" or, "For to this end ye have been
called." Then Christ in his suffering is mentioned as one whom they
ought to follow. There is no other view so consistent with the whole
tenor of the Apostle's argument. -- Ed.

[46] There is no ground to suppose, as Hammond, Macknight, and some
others have supposed, that "the end of all things" was the end of the
Jews as a nation, the destruction of the temple and its worship. And it
is strange that such a notion should be entertained, especially when we
consider that the Apostle refers to the same subject in his Second
Epistle, where the end of the world is plainly spoken of. -- Ed.

[47] The quotation is from the Hebrew, and the sentence in the Sept. is
evidently different. The same words are found also in James 5:20.

[48] "Though charity, or benevolence, hides the faults of others from
the severity of our censure, yet charity or almsgiving is totally
unable to conceal our own from the observance of our all-righteous
Judge. Indeed, the only cover for these, or to speak more properly, the
discharge of all their stains, is faith, -- is the blood of Christ,
working with repentance towards God." -- Bishop Warburton, quoted by
Bloomfield. -- Ed.